Master it is joyned with open contempt of him no marveil therefore if disobedience to God be also a contempt against God as the Prophet saith If I be a Master where is my feare saith the Lord of hostes This teacheth that doubtlesse many stand guilty of a multitude of sinnes which they never thought of Vse 1 neither once dreamed upon Many men happly will grant there is some conscience to be made of committing evill who never thinke it a sinne to omit a good duty Such will confesse it a sin to worship a false god but never consider they are commanded to vnite their affections to the true God to trust in him to beleeve him to love him to feare him and to depend upon him that it is an heinous Crime to pray to a strange God or to Saints and Angels or to bow downe to an image who regard not to worship God in truth and sincerity and to call upon him in the day of trouble Many will refraine from working on the Sabbath day and prophaning it by riding about their businesse or running after their sports and pastimes they would be loth to doe these but in the meane season how doe they sanctifie and keepe it holy when they care not to heare the word or to performe publike and private duties of religion upon it We must all give account at the great day of the Lord as well what good we have done as what evill we have done That good governour of the people Nehemiah desired the Lord to remember him concerning the good deedes which he had done for the house of his God Neh. 13.14 It had beene small comfort to him if he had onely done them no hurt and gone no farther for so much might be said of an image or of the bruit beast but his comfort was he had endeavoured and employed himselfe to doe them good And how did Obadiah shew his religious heart in the dayes of persecution toward the Lords Prophets what did he rest in this that he had done them no hurt No 1 King 18.13 he did an hundred of them by fifty in a cave and fedde them with bread and water Or how did Rahab the harlot testifie her faith toward the spies that were sent to search the land did she content her selfe to offer them no injury and to bewray them or deliver them into the hands of their enemie No doubtlesse she was justified by her workes Iam. 225. Heb. 11.31 when she had received the messengers with peace and had sent them out another way But the religion of most men in our dayes is a negative religion they have little positive you may sooner obserue what they doe not Gal. 6.10 then understand what they doe We must obserue the rule of the Apostle As we have opportunity let us doe good unto all men especially unto them who are of the houshold of faith Secondly it reproveth such as content themselves with idle shewes and appearances of obedience and sincerity It will not serve our turne to be Christians onely in outward profession if we be fruitlesse and faulty in conversation It is not enough to make us sound Christians to come to Church to be at prayers to heare the word and receive the Sacraments when we yeeld no fruit of obedience as if it were sufficient that the fig-tree were planted in the Vineyard albeit it bare nothing but leaves Psal 1.3 but we must be as trees of righteousnesse planted by the rivers side which bring forth fruite in their season True it is the Church hath alwayes had such painted Sepulchers or gilded tombes outwardly as the Iewes that had the Temple of the Lord alwayes in their mouthes who yet remained wicked and prophane persons in their lives The sound Christian is not discerned by the leaves of outward appearance but by the precious fruits of the spirit not by his profession but by his practise and they are the true Israelites which are so within whose praise is of God and not of men The fig-tree had leaves good flore which were seene a farre off Mar. 11.13 and seemed to promise great store of fruit but when Christ drew neere and looked for fruit found none he said Never more fruit grow upon thee Let us take heed in time of such a wofull sentence For may not Christ Iesus trow you finde store of such fruitlesse fig-trees in this Vineyard of his nay when he commeth to looke upon his Vineyard will it not be a rare thing and an hard matter to see a fig-tree with any fruit upon it Nay are we not for the most part come to this passe that we have scarce any leave at all to be seene that a man may take a Candle and search for leaves and yet find none upon them This is the state and condition of sundry among us how neere are such to the curse and to be burned up which have neither fruit nor leaves neither substance nor shew neither body nor shadow neither truth nor appearance but openly and evidently make plaine Demonstration of wild and wicked fruit Deut. 32.32.33 their grapes are grapes of gall their clusters are bitter their wine is the poison of Dragons and the cruell venime of Aspes Such shall never be suffered to remaine within the Vineyard the axe is laid to the root of the tree to cut them downe Thirdly this checketh and controlleth the slanderous mouthes and pennes of the Romish Church opened wide and enlarged against our doctrine which they knew not or will not know who beare the world and their ignorant Disciples the multitude in hand that our religion destroyeth good works Math. 5.16 whereas we call upon the people to bring forth the fruits of the Gospel and to let our light so shine before men that they may see our good workes and glorifie our father which is heaven Nay we teach a necessity of good workes as well as they to be in all true beleevers that they which have beleeved in God might be carefull to maintaine good workes these things are good and profitable unto men Wherein then lyeth the difference between us they teach them to be the causes of our justification we that they be lively fruits and effects of faith they doe not goe before him that is to be justified but they follow him that is already justified they are not necessary in the act or office of justification but they are necessarily required to be in every justified person Lastly let us all be provoked to the diligent practise of good workes No man must thinke himselfe exempted or priviledged from good workes albeit he be never so poore or simple The most sort post over this duty from one to another and thinke when we call for good workes it is a doctrine that toucheth onely rich men and such as have the wealth of this world at will and none other as if there were no good workes of charity that did deserue the
this Iam. 1.18 Of his owne will begate he us with the Word of Truth And Paul to like purpose Hee hath opened to us the mystery of his Will and hath made us accepted in his Beloved Ephes 1.6 Phil. 2.13 according to his rich grace And elsewhere It is God that worketh in you both to will and to doe of his good pleasure This will further appeare to be the first mover that setteth forward the other second causes For our whole salvation proceedeth from the grace of God as election Christ himselfe vocation faith justification regeneration love good workes conversion of sinners the finall perseverance of the Saints and eternall glorification Even as the body and branches of the tree issue from the root so is the good pleasure of God the root out of which all these blessings grow which in due time we partake Let us see this better by induction of particulars No man can bee saved and obtaine eternal life except he be predestinated chosen unto it For the Kingdome is not given but to such for whom it is prepared Matth. 25.34 20.23 Ephes 1.4 Matth. 25.34 20.23 but this is done according to the good pleasure of his will Ephes 1.4 No man could be saved except Christ Iesus had come and had satisfied the wrath of his Father for the sinnes of the world Acts 4.12 for there is no other name under Heaven whereby we can be saved But this benefit proceedeth from the grace of God Ioh. 3.16 and his everlasting love toward us Ioh. 3.16 For God so loved the world that he gave his onely begotten Sonne for all that beleeve in him There is none saved that is come to yeeres of discretion except he be effectually called to Christ and his Gospell but whence commeth this but from his grace for he hath called us with an holy calling according to his owne purpose 2 Tim. 1.9 Gal. 1.15 which was given us in Christ Iesus before the world began 2 Tim. 1.9 No man is saved except he have faith and beleeve in Christ for the Just shall live by his faith Hab. 2.4 Heb. 11.6 and without it It is unpossible to please God and whatsoever is not of faith is sinne But from whence have wee faith it is by grace Ephes 2.8 Ephes 2. By grace yee are saved through faith it is the gift of God No man can be saved except also he be justified Psal 34.15 for the eyes of the Lord are over the iust but the face of the Lord is upon the evill to root out the remembrance of them from the earth Psal 34. Now whence is this but from his free grace Rom. 3.24 We are iustified freely by his grace Rom. 3.24 No man can bee saved except he be regenerated and sanctified by the holy Spirit for except a man be borne againe of water and the holy Ghost he cannot enter into the Kingdome of God Ioh. 3.3 Joh. 3.3 But whence is this also but from grace that we should be holy and without blame before him Ephes 1.4 5. Tit. 2.11 12. 1 Cor. 16.14 22. Ephes 1.4 5. Tit. 2.11 12 No man can bee saved without love toward God and our neighbour 1 Cor. 16.14 For he that loveth not the brethren abideth in death 1 Joh. 3.14 1 Ioh. 3.14 4.7 19. But this love proceedeth from grace for love is God 1 Ioh. 4.7 19. and we love him because he loved us first No man can bee saved without bringing forth good workes Ephes 2.10 and walking in them for wee are his workmanship created in Christ Jesus unto good workes which God hath ordained that we should walke in them But this commeth from his grace who hath promised to give us his Spirit Ezek. 36. Ezek. 36.27 I will cause them to walke in my wayes No man can be saved without remission of sinnes for in many things wee all offend daily Jam. 3.2 Iam. 3.2 Ephes 2.7 Esay 43.25 but this is from grace Ephes 2.7 Esay 43.25 No man can bee saved except hee persevere and continue in faith in good workes and in all Christian duties for hee that continueth unto the end shall be saved Matth. 24.13 Matth. 24.13 but when the righteous turneth away from his righteousnesse and committeth iniquity all his righteousnesse that he hath done shall not bee mentioned but in his sinne that he hath sinned he shall die Ezek. 18.24 Ezek. 18.24 Now whence is this that we stand fast Is it from our selves No it is from his grace who will give them an heart to feare him for ever Ier. 32.39 Phil. 1.6 that they shall not depart from him Jer. 32.39 40. Phil. 1.6 Lastly no man can be saved without eternall life for what is our salvation but our glorification now this is also of grace for here Christ saith It is the good pleasure of our heavenly Father to give us the Kingdome and the Apostle elsewhere Eternall life is the gift of God Rom. Rom. 6.23 6.23 The reasons first Reas 1 because God will have the praise of all his workes Ephes 1.11 12. Ephes 1.11 12. Rom. 11.36 All things are from him and through him and for him To him be rendred all glory for ever Rom. 11.36 But if our salvation were any way of our selves that we did part stakes with him in the grace there were reason wee should also share with him in the glory Hence it is that the Apostle saith Rom. 4.2 If Abraham were iustified by workes he hath whereof to glory but not before God Secondly grace otherwise were no grace at all and salvation were not of his good pleasure but of our owne good pleasure For grace is not grace except it be every way gracious or free Rom. 11.6 Rom. 11.6 If it bee of grace then it is no more of workes otherwise grace were no more grace but if it be of workes then it is no more grace otherwise worke is no more worke Thus the Apostle reasoneth from the contrary Thirdly God oweth nothing to any man neither taketh he ought of any man so that hee may give or not give what when where to whom and how much it pleaseth him being independant upon any creature and free from all obligation which might binde him to any of them He hath absolute right and jurisdiction over all men as the Potter hath over his clay Hee may doe with his owne what he please and who shall say unto him Iob 9.12 Rom. 9.20 Esay 10.15 45.9 What doest thou Shall the thing formed say to him that formed it Why hast thou made me thus Shall the clay say to him that fashioned it What makest thou Shall the Sonne say to the Father What begettest thou or to the Woman What hast thou brought forth Shall the Axe boast it selfe against him that heweth therewith Ier. 18.6 Or shall the Saw magnifie it selfe against him that shaketh it As if
any were to worke in us such duties as may please him To give The fourth branch of the reason These words containe the manner of bestowing the promise and the meanes how it is convaied unto us As the fountaine of it is Gods good pleasure so the chanell to convay it is his free gift Some kinde of gifts are given but they are first well deserved by them that receive them Againe some things are given Luke 14.11 but it is with hope and expectation to have as great or greater bestowed upon them againe as they that give to Kings and Princes Some things are said to be given when a sufficient recompence is tendred and offered withall as Gen. 23.9 Give me the cave for as much money as it is worth Gen. 23.9 and 1. King 12.2 Give me thy Vineyard and I will give thee for it a better Vineyard then it This giving by way of commutative justice is no other then bargaine and sale or exchange But it is not thus with the gifts of God who is a free giver and bestower hee doth not alter them neither barter them for other he doth not chop and change buy and sell his blessings as men doe Bullockes in a market that he should be as much beholding to us as we to him He offereth with a willing heart Doct. 10 and performeth with a free hand This teacheth us that all spirituall gifts and graces are bestowed upon us frankely and freely They come unto us neither by inheritance nor by exchange nor by bargaine and sale nor yet by purchase True it is our Salvation and Redemption were purchased by Christ who paid a deare price to bring us to God because his Iustice required it Ephes 1.7 yet was this also of meere grace We have Redemption through his blood the forgivenesse of our sinnes according to the riches of his grace So then albeit Salvation were purchased and as I may say dearely bought in respect of Christ yet neither the whole worke nor any part or parcell thereof was purchased in regard of our selves who are made partakers thereof through Gods speciall grace We conferre nothing toward the attainement of Salvation to procure to our selves this unspeakable benefit Wee cannot gratifie Christ Iesus againe in any matter or measure Esay 63.3 who trode the wine-presse of the wrath of the Father alone for us and hath paid the utmost farthing that could be required of us and therefore it commeth as a meere gratuity unto us without any purchase or paiment without any money or satisfaction Rom. 3.24 6.23 This the Apostle teacheth Rom. 3.24 Being justified freely by his grace through the Redemption that is in Christ and Chap. 6.23 The gift of God is eternall life through Jesus Christ our Lord. And Peter speaketh to the same purpose 2 Pet. 1.3 According to his divine power hee hath given us all things that pertaine unto life and godlinesse 2. Pet. 1.3 Thus the Prophet long before proclaimed the free gift of God without either money or money-worth or any price all that are a-thirst may come freely to the waters of life Revel 22.17 Esay 55.1 2. John 7.37 The reasons are Reas 1 first from the generall to the speciall All good gifts and perfect gifts whatsoever are from above and come downe from the Father of lights Jam. 1. They spring not out of the earth Iam. 1.17 Ioh. 3.27 as John 3. A man can receive nothing except it be given him from above neither yet come unto Christ except the Father draw him John 6. Secondly wee cannot obtaine a bit of bread to doe us any good but we must have it by Gods gift as appeareth in the Lords Prayer where wee are taught to come to him to have our daily bread given unto us Matth. 6.11 Deut. 9.5 The Israelites could not inherit the Land of Canaan by any inherent righteousnesse in themselves the uprightnes of their hearts neither yet conquer it by their owne sword Psal 44.3 Psal 44.3 They gate not the Land in possession by their owne sword neither did their owne arme save them but thy right hand and the light of thy countenance because thou hadst a favour unto them much lesse then are we able to possesse the heavenly Canaan by any godlinesse in our owne persons This doctrine overthroweth all Iustification by our owne workes and merits whether done before grace Vse 1 or in the state of grace The Apostle saith Rom. 3.20 By the deeds of the Law shall no flesh bee iustified in his sight for by the Law is the knowledge of sinne And Tit. 3. Rom. 3.20 The kindnesse and love of God appeared Tit. 3.4 5. not by workes of righteousnesse which we have done but according to his mercy hee saved us and againe 2. Tim. 1.9 He hath saved us and called us by an holy calling 2 Tim. 1.9 not according to our workes but according to his owne purpose and grace which is given us in Christ Jesus before the world began What can workes before a mans conversion availe for as much as wee are borne dead in sinnes and trespasses as wee have shewed before being without faith without hope without any good so that wee should be justified by our sinnes and our righteousnesse should be by unrighteousnesse if we should bee justified by these or any such workes Neither can workes of righteousnesse done in faith and after our conversion present us as righteous in the sight of God because they are all unperfect even the best and the holiest of them that we cannot challenge righteousnesse by them Psal 143.2 130. 3. 32.1 2. but must with the Prophet cry out Lord enter not into judgement with thy servant for in thy sight shall no man living be justified And againe to like purpose If thou Lord shouldst marke iniquities O Lord who shall stand but there is forgivenesse with thee that thou maist be feared This is our justification to obtaine remission of our sinnes Psal 32. The Servants of God doe not in the pride of their hearts advance themselves against God through their owne righteousnesse but they aske forgivenesse for their unrighteousnesse The Apostle John saith 1 Iob. 1.10 If we say that we have not sinned we make him a lyer and his Word is not in us All our righteousnesse is as a menstruous cloth Esay 64.6 spotted with the flesh Obiect But the Adversaries object that the Scripture never saith We are justified by faith onely and complaine that this word is fraudulently foysted and cunningly thrust into this Question as an Addition of our owne whereupon notwithstanding the chiefe state of the Controversie betweene us and them dependeth I answere Answ The putting to of that word is not alwaies an Addition to the Text but rather an exposition or explication Luke 4.8 Deut. 6.13 as wee see the like case in Christ our Saviour Luke 4.8 compareth with Deut. 6.13 who
conceale a thing secret Nay in this many miracles on an heape concurre together Is it not a miracle in the body to open the eyes of the blind Math. 10.8 11.5 Act. 26.18 2 Cor. 7.1 Eph. 2.1.5 to restore hearing to the deafe to raise the dead to clense the Lepers The penitent person hath received all these in his soule his eyes are opened his eares are boared he is clensed from his filthinesse and restored to life for being naturally borne dead in sinnes and trespasses he is quickned O how great a change and alteration is this But here a question may be asked Object whether this be a worke and effect of the Law are the threatnings thereof able to do it Answ or is it a fruit of the Gospell I answer the Law helpeth it forward it cannot worke it or bring it forth It prepareth to repentance but produceth it not so that the law is not excluded or quite shut out Rom. 3.20 Gal. 3.24 It serueth to bring us to the knowledge of our sinnes and miseries and thereby fitteth us to receive grace and mercy like eating salues that make way for curing medicines or like the sharpe needle that maketh way for the threed But it is the Gospell that hath the promise of pardon and forgivenesse and worketh repentance from dead workes and therefore it is a fruit of the Gospel The Law knoweth no remission of sins but is a letter that condemneth it promiseth no mercy but threatneth the curse against the transgressors Gal. 3.13 Vse Vse 1 1. This condemneth such as forsake and forget the ordinary way that God hath left to bring us to saluation and gape after miracles or revelations This is all one as if when the Lord heareth the Heauens and they heare the earth Hos 2.21.22 and the earth heareth the corne and the corne the people they will not feed thereof as base food but looke for Manna and bread from heaven are not such worthy to perish Hence it is that Abraham is brought in Luk. 16.31 answering the rich man that would have the dead sent to his brethren to reclaime them and bring them to repentance If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead How vainely then and idlely doe they prattle who to disgrace the Ministery of the word and the high ordinance of God to teach man by man alledge that they know not whether men speake the truth because all men are lyars and they are not able to try their doctrine but if they should heare the Lord himselfe speake or an Angel from heaven they would beleeve Iudg. 6 2â— 13.22 Gen. 16.2 Esay 6.3 These men neither know their owne weakenesse nor the power of God Not their owne weakenesse that are not able to endure the glory of him that speaketh from heaven nay this was the common voyce of such as heard an Angel We shall surely dy alas because I have seene an Angel of the Lord face to face not the power of God because he is infinite the Angels cover their faces before him the heavens are not cleane in his sight the earth trembleth when he sheweth his glory When the Israelites saw the lightnings and heard the noise of the thunder and sound of the Trumpet waxing lowder and lowder in the mount Exod. 20.18.19 so that Moses himselfe said I exceedingly feare and quake they sayd unto Moses Speake thou unto us and we will heare Heb. 12.21 but let not God speake unto us lest we die Deut. 5.25.26.28.29 If we heare the voyce of the Lord our God any more then we shall die for who is thereof all flesh that hath heard the voyce of the living God and lived This they spake and the Lord said They have well spoken all that they have spoken O that there were such an heart in them that they would feare me and keepe my Commandements alwayes that it might goe wel with them and with their Children for ever If this were wisedome in them to call for Moses to speake to them and not God what a foolish choise doe they make that call for God to speake to them and not Moses But of this also else where Secondly their case is fearefull and dangerous that are without the word there is no vision and therefore the people must needes perish Pro. 29.18 There the sheepe are without a sheepheard See examples Exod. 32.1 2 King 12.2 and none to have compassion upon them Math. 9.36 Neither is their state any better who albeit they are not without it yet regard it not but despise it in their hearts These are both alike saving that the latter is worser and more fearefull then the former The one are without the ordinary meanes the other without the use of the meanes and therefore without hope to come to repentance It was a fearefull judgement when our Saviour commanded the twelue saying Go not into the way of the Gentiles Math. 10.5 and into any City of the Samaritans enter ye not And when the Apostles went through the Cities to preach the Gospel Act. 16.6.7 they were forbidden by the holy Ghost to preach the word in Asia and afterward when they assaied to goe into Bithynia the Spirit suffered them not Was not this in effect as much as if the Lord had sayd give them no bread let them be famished I will not have these converted and consequently saved He that taketh away the meanes of life it is plaine he would not have that man live Woe then to all such retchlesse and carelesse persons as set light by this high ordinance of God that neither have it nor desire it but doubly wretched are they that despise it and wish in their hearts to be without it Can these perswade themselues they have attained to repentance What without the meanes but such is the necessity of repentance that without it we must perish for ever I may therefore say to such as the Apostle doth to the Iewes Well spake the holy Ghost unto our fathers Esay 6.9 Act. 28.26 Go unto this people and say hearing ye shall heare and shall not understand and seeing ye shall see and not perceive for the heart of this people is waxed grosse and their eares are dull of hearing and their eyes have they closed least they should see with their eyes and heare with their eares and understand with their hearts and should be converted and I should heale them Thirdly behold the happy condition of such if they knew their owne happinesse to whomsoever God hath vouchsafed the preaching of the Gospell It is a manifest proofe he hath a people there whom he would have converted For as he shewed the Disciples to whom they should not goe Math. 10.6 Act. 18.9.10 so he sent them to the lost sheepe of the house of Israel Thus also he spake to Paul Act. 18. Be not afraid but speake and
mell with Christians as it was in the Apostles times for we are all Christians we have beene all baptized we meet in the House of prayer Answ we come freely to the Lords Table and wee looke for salvation in Christ Iesus True it is wee are all Christians by outward profession but wee doe not all shew it as we ought to doe by an holy conversation For doe we not practise the quite contrary What profit is it to beare the name of Christ in words and to deny him in our workes Tit. 1.16 to be washed with water and not to bee clensed from our wickednesse to come to the Lords Supper and yet to cleave to our sinnes to looke for salvation from Christ and never labour for true sanctification of the Spirit For if he be made to us justification he must also be made to us sanctification and if he be our righteousnesse it cannot bee but he worketh also righteousnesse in us The Iewes were a separate people from the Nations yet if there were not a further separation among them even Iew from Iew the holy from the prophane the cleane from the uncleane and one of Abrahams seed from another they could not be the people of God Rom. 9.6 7. They were not all the Israel of God that were of Israel according to the flesh because even among the Iewes themselves were many found that did iustifie the Gentiles Ezek. 16.51 52. and lived more prophanely and abominably then they So must it in like manner be with us the Word if once it bee sincerely embraced and received will fanne away the chaffe from the wheat and sever Christian from Christian yea neighbour from neighbour acquaintance from acquaintance Gen. 21.10 Gal. 4.30 and friend from friend so that the Bond-woman and her sonne shall be thrust out of the house of Abraham and finde no more place in it Thus much touching our duty respecting God Our duty tovvard our selves learned out of this Title the next concerning our selves For hence also we must learne to beware of excessive cares for earthly things and to have our conversation without covetousnesse which is the maine scope of Christ our Sauiour in all these words that we should not feare want because God is our Father And doubtlesse if we had hearts to beleeve and could haue this comfortable assurance that he is indeed our Father and we his children we need no more we could not but rest in his care and providence over us and provision for us We cannot be ignorant that in the family the father provideth for all If then we be of his family we shall be assured to have him our Father and to spread the wings of his protection over us Will the father suffer his children to starve when he hath store in his owne hand and can give the staffe of bread Matth. 6.25 When Christ our Sauiour sheweth that our heauenly Father feedeth the Ravens and clotheth the Lillies of the field which is the doctrine here deliuered he draweth this exhortation from thence Be not carefull for your life what ye shall eate or drinke or put on Math. 6. O the folly therefore of such as haue their hearts oppressed and ouer-charged with the cares of this life and so forget the Kingdome here promised by our heauenly Father The danger of covetous persons may be considered in these particular points First it is a sinne alive when other seeme mortified as appeareth in the example of Judas and by lamentable experience of many Professours wholly addicted to the world For when other sinnes have left them this sticketh fast unto them as a disease bred in the bones Secondly it is a sinne seldome repented of because it is so close and secret that it is hardly discerned and therefore Christ himselfe saith Matth. 19.23 A rich man shall hardly enter into the Kingdome of heauen Many there are that follow after it but few confesse it For where shall you have a rich man though covetous in the highest degree that will acknowledge himselfe to be covetous The rich man that had many possessions came to Christ and seemed no doubt to himselfe and to others very religious and a diligent obseruer of the Commandements yet when he detected him of his couetousnesse he went away sorrowfull and repented of nothing but happely that he had gone so farre We haue particular examples of many grieuous sinners that haue turned to God and not beene ashamed to lay open their sinne to their owne shame * Gen. 19.33 with 2 Pet. 2.8 2 Sam. 12.13 2 Cor. 2.7 Acts 3.15 Gen 9.21 2 Chron. 33.6 12. Numb 12.1 Matth. 26.75 1 Tim. 1.13 Luke 23.40 Matth. 21.29 Philem. 18. some adulterers and incestuous Gen. 19. 2 Sam. 12. 2 Cor. 2. some murtherers 2 Sam. 12.9 Act. 3.13.19 some drunkards Gen 9.21 Some Idolaters sorcerers enchanters witches and wizards 2 Chron. 33.6 12. Some envious and murmurers Numb 12.1 Some cursers swearers and denyers of Christ Math. 26.75 Some persecuters blasphemers and oppressours 1 Tim. 1.13 Some stubborne and disobedient to Parents Matth. 21.29 Some theeves and injurious persons that robbe other men of their goods Luke 23.40 Philem. 14. but among all these very few that are covetous enter into the Kingdome of God who blesse themselves when God abhorreth them Some examples indeed we may finde of Gods mercy vpon them that none should despaire but they are very few that none should presume For when or where almost shall you haue a covetous person repent and confesse with his owne mouth I haue beene covetous And how can they repent of their sinne who doe acknowledge themselves to be sinners we may therefore say of such as Christ speaketh of the High-priests and the Elders Matth. 21.31 Verily I say unto you that the Harlots goe before you into the Kingdome of heauen Math. 21.31 They heare the Scriptures againe and againe threatning and thundring against this sinne to beware and take heed of covetousnesse and the Ministers laying it open but they have neither eares to heare nor hearts to beleeve and therefore they regard them as the Pharises did Christ himselfe who being couetous heard all these things Luke 16.14 and they derided him Thirdly these men so much as lyeth in them doe cancell the whole Law and abrogate it and therefore it worthily may be called the roote of all evill Let us briefely runne ouer the Commandements Covetousnesse the breach of the whole Law They breake the first Commandement because they make their Mammon to be their Master they love their money above God and put their trust in their treasure and so make to themselues a strange God and commit Idolatry unto it worshipping it as an Image Marke 10.24 Ephes 5.5 Psal 62.10 Marke 10.24 Ephes 5.5 Touching the second it keepeth the heart so inthralled to the World that they have no leisure to intend the worship of God What a deformity were it in
desired to have you that he may sift you as wheat If then we finde and feele these assaults these tentations these buffettings it is a plaine proofe that we have received faith which maketh the Devill so earnest and diligent to interrupt us and intercept us Secondly if we have faith applying the promises it will purge the heart and mortifie the corruptions thereof the death of Christ crucifieth the flesh and all worldly lusts our best beloved sinnes our dearest sinnes and most desired and those whereunto we are most enclined and wherewith wee are most infected as most consonant and agreeable to our corrupt natures This is one infallible token that we are true beleevers and this rule is taken out of the words of Peter Acts 15.9 Gal. 5.6 Hee put no difference betweene Jewes and Gentiles purifying their hearts by faith Acts 15. which worketh by love Gal. 5. Thirdly Christ giveth himselfe to the beleever so that his holinesse belongeth to him Never any husband could endow his wife with such a dowry to say as Christ Iesus doth Hos 2.19 20. I will betroth them to me for ever in righteousnesse in faithfulnesse in judgement in loving kindnesse and in mercy Thus they are married to him in holinesse and they become to be the members of Christ for Christ cannot be the head of a polluted body or of defiled members As from a corrupt head proceed corrupt things to the members so from a pure and holy head which is Christ must necessarily proceed holinesse to all those that are his members The Vine cannot but communicate of his juyce or sappe to the branches There was never any that did truely apply Christ but Christ truely applyed himselfe to him againe neither was there ever any that embraced him but he likewise by and by tooke hold of him His left hand is under his head Cant. 2.6 8.3 and his right hand doth embrace him The beleever applieth Christ and Christ holdeth the beleever so that as the beleever saith I am Christs and Christ is mine so on the other side Christ saith I am the beleevers and the beleever is mine This application is mutuall and mysticall there is a double worke in it one is of the beleever the other of Christ A man layeth hold upon a staffe that he carrieth in his hand to stay himselfe up from falling but the staffe cannot lay hold upon him againe Or a man claspeth and embraceth the tree with both his armes but the tree cannot embrace him againe but it is not so betweene Christ and the true beleever we hold him fast but he holdeth us faster and giveth unto us of his holinesse even grace for grace even as the childe holdeth the Father fast that leadeth him howbeit the father holdeth him faster and stayeth him up from falling away from him otherwise he were every foot in danger True it is we cannot say that all our blacknesse of sinne is quite gone and removed but that we have still many spots and wrinkles wee have not yet received perfect holinesse from him The Moone receiveth all her light from the Sunne yet is not her body without some spots so it is with us though we be blacke Cant 1.5 yet he accepteth us as comely Lastly we have the true faith if we hold fast the promises and cleave close to him even then when he seemeth to frowne upon us and to be angry with us to hide his face from us and to with-hold his loving countenance as the Sunne that is hid in a cloud out of our sight We must rest upon him in time of affliction We must see hope through despaire and Heaven through Hell we must behold his mercy through his indignation yea life through death and salvation through damnation Iob 13.15 as it was with Job Though he slay me yet will I trust in him though he hide his face for a time frō us yet the bright beames of faith will shine thorow the thickest fogs and mists that arise in us Thus we may by these notes prove our faith and try the truth thereof But if these be not in us but the contrary we cannot assure our selves that we are yet come to a true faith For first of all if we live in quiet and at rest at peace and ease all our dayes without any feares doubtings wrastlings bruisings buffettings and assaults of Satan we have cause to feare we have a false faith This rule is grounded upon the Words of Christ Luke 11.21 Luke 11. When a strong man armed keepeth the Palace his goods are in peace If Satan never assault us to pull downe the buttresse and fortresse of our faith wee are at peace and league with him and hee with us and we have just cause to suspect our selves True it is there may be many doubts and tentations and yet no faith but there can be no faith where are no doubtings or tentations at all If we have faith Wheresoever there is true faith there will be doubts and tentations there will arise doubts yea albeit we have a great and a strong faith for it is not so strong but That strong man armed will try the strength thereof and so much the rather because it is ever mingled with some infidelity Such then as can cry out What a doubt touching my salvation Out upon it O it is a great sinne once to make a doubt I thanke God I never doubted any whit of my salvation since I can remember neither yet of Christ to bee mine I doubt not to pronounce of all such without any doubting at all they never knew what faith meaneth it is an evident demonstration of great and grosse infidelity Againe if sinne be living in us that there be no mortification at all 2 Cor. 7.1 no cleansing of our selves from the filthinesse of the flesh and spirit we can have no true faith It is open impiety to imagine that the death of Christ truely applied to any soule should not bee of force to kill sinne in it and therefore it is great folly to say We can rightly apply Christ and the promises of the Gospell Col. 3.3 4 5. and yet can shew never a sinne mortified in us No man is come to that height of sinne that he dareth either speake or thinke that there wanteth power in the death of Christ to kill sinne in us and therefore we must needs hold him for an unbeleever that talketh of particular application and yet hath sinne as a tyrant raigning in him Besides if Christ have not united us to himselfe in holinesse we are yet faithlesse men For he uniteth himselfe to none but he putteth holinesse in some measure into them This rule is expressed by the Apostle Gal. 5.24 They that are Christs Gal. 5.24 have crucified the flesh 2 Cor. 4.17 with the affections and lusts and are become new creatures Lastly if we rely upon God and upon his love and favour no longer then
is of his meere liberality as touching our owne merits for wee deserve by no worke of our owne to bee justified Now what I pray you ye Romanists doe wee teach more then hee teacheth in those words And yet farther touching workes he sheweth as I have shewed elsewhere Bellarm. De Iustific lib. 5. cap. 7 propos 3. that for the uncertainty of our righteousnesse and the danger of vaine glory it is a most safe thing to put our whole trust in the mercy and bountifulnesse of God onely And immediatly after Nemoabsque revelatione certò scire potest habere vera merita aut in eis ad finem usque perseveraturum that is No man can without a revelation know certainely that he hath any true merits or whether he shall continue in them unto the end I wonder therefore how they can warrant the workes of suprerogation in any of the Saints and how they dare take upon them to dispense the over-plus of their merits when they avouch that no man knoweth himselfe whether hee have any true merits doe they know the merits of other better then of themselves or can they dispense that whereof the Saints themselves are ignorant and what doe they then meane to boast so much and babble so often of their merits when this great master at Rome and a Cardinall of that purple Whore affirmeth that no man and therefore not himselfe certainely knoweth whether he hath any merits at all or not and that it is therefore the safest course for all men to rely upon the mercy of God onely Thus they say and unsay they affirme and deny they binde and loose they blow hot and cold at their owne pleasure Secondly acknowledge from hence that as salvation it selfe is freely bestowed so also are all the meanes that serve to bring us to salvation as it were from our setting out to our journies end Christ Iesus was sent into the world freely and the preaching of the Gospell is convaied and made knowne unto us freely Faith is given freely regeneration is given freely of them all wee may say with Christ our Saviour Ioh. 3.8 Ioh. 3.8 The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it commeth and whither it goeth so is every one that is borne of the Spirit This truth the Apostle teacheth pointing out the steps whereby we attaine to salvation as it were to the top of a mountaine he taketh the beginning of all at God who sendeth out Pastors for the worke of the ministery Rom. 10.15 Ephes 4.12 and the edification of the body of Christ And that the worke might every way appeare to be free he causeth it to raine upon one City Amos 4.7 and causeth it not to raine upon another one piece was rained upon and the piece whereupon it rained not withered away And as it is his gift that we have the Word so it is a gift no lesse then the former to cleere the eyes of our understanding that the Word vanish not away as the corne that is blasted otherwise we may heare it and yet have no profit by it The Iewes were as sheepe without a Shepheard scattered abroad what was the cause that they were gathered together Matth. 9.36 Acts 16.9 10 6 7. Christ Iesus had compassion upon them Matth. 9. The Apostle had a vision A man of Macedonia stood by him and prayed him to come among them whereby he gathered that the Lord had called them to preach the Gospell unto them Againe they were forbidden to preach the Word in Asia and the Spirit suffered them not to goe into Bithynia This putteth us in minde of sundry other duties as branches thereof Heb. 5.11 First wee are by nature dull of hearing wee have eares but we cannot heare untill the Lord open them Acts 16.14 as he did Lydias that she attended to the words that were spoken we have hearts indeed but we cannot understand untill God open them as he did the hearts of the two Disciples that were going to Emaus who said Did not our hearts burne within us Luke 24.32 while he talked with us by the way and while he opened to us the Scriptures And likewise of those that heard Peter who were pricked in their hearts Acts 2.37 and said to the Apostles Men and brethren what shall we doe Wee have eyes indeed but wee are starke blinde untill hee open them who came into the world Ioh. 9.39 that they which see not might see Ioh. 9. and he sent the Apostle to open the eyes of the Gentiles and to turne them from darkenesse to light Acts 26.18 Secondly we know not the mysteries of Gods Kingdome for albeit they be the wisedome of God yet to us that are by nature foolish they are foolishnesse Marke 4.11 therefore it must be given to us to know them whereas to them that are without all things are done in parables Thirdly we must begge of God to take away the scales from our eyes and the stone out of our hearts and to give us hearts of flesh Thus the Prophet prayeth oftentimes to God Psal 119.18 27 34. to give him understanding Fourthly it is our dutie to come into the house of God the Schoole of all spirituall wisedome This is the House of prayer and preaching the place where his honour dwelleth This is Mount Sion wherein he pleaseth to reside and hath promised to dwell God is present with such and in the middest of them that heare his Word But how can we looke to have his graces bestowed upon us if we resort not to his gate where they are distributed Fiftly hearken and attend to the things taught and delivered with all diligence Heb. 2.1 lest they slip from us as wholsome liquor out of a rent or riven and broken vessell Heb. 2. Lastly the greater that the meanes are which are offered the greater is his mercy toward us and the greater his mercy is the greater obedience he requireth at our hands Hee dealeth not so with every people but if these be rejected of us the greater is our sinne the greater our sinne the greater is his wrath and the greater his wrath the greater shall be our punishment as Luke 12. Luke 12.48 Vnto whomsoever much is given of him shall bee much required and to whom men have committed much of him they will aske the more Thirdly from hence commeth much comfort to weake and troubled consciences as it were light arising out of darkenesse and life springing out of death that finde no worthinesse in themselves that know they owe as desperate debters and poore bankrouts a great summe even ten thousand talents Matth. 18. Matth. 18.24 and yet have not one penny or mite to make paiment and to discharge the debt considering that God offereth his gifts frankly and freely unto us and standeth not as a mercilesse creditor upon our owne satisfaction This putteth us in minde first
of sinne then the former This is the sinne of our time the common sinne of every place yea almost of every person The light is come among us but we love darknesse more then the light and are luke-warme Revel 3.16 as retchlesse men that care not which end goeth forward God will spew out such out of his mouth as evill humours out of the stomacke Salomon teacheth us in the Proverbes that he which is sloathfull in his worke Prov. 18.9 is brother to him that is a great waster so is it with such as are sloathfull in the Lords worke and in their owne duty they are companions and brethren with such as are open and obstinate contemners of the Word and make haste a pace after them they follow them close at the heeles and in short time will overtake them There is such carelesnesse and security every-where in the matters of God among us as if every man were left to doe what he list as if the soule were the least matter of a thousand as if Religion were last of all to be regarded or as if there were no day of account to come hereafter Among those that come to the place of Gods worship many indeed are kept in awe and in order but how and wherefore Is it by any conscience of their duty or by love to the Word Nay nay but for sinister ends some by force of the Law because they feare to be presented some by awe of their Superiours because they would not be thought stubborne some come for custome and fashion sake because it is Sunday some for company of others because they would doe as their honest neighbours doe and love not to be singular some for that they would not be accounted Papists because the State fauoureth them not some lest they should bee esteemed Atheists and so be pointed at with the finger some to please their Parents because they should leave them a better portion some to content their Masters lest they should be thrusted out of their dores or because they hope to gaine by them some to passe away the time because they have nothing else to doe some to meet with their friends and acquaintance because they are loth to spare another day some to meete with their debters because they would demand their money but the fewest number to meet the Lord in his owne Ordinances because they love the habitation of his house and the place where his honour dwelleth Psal 26.8 who hath promised to be in the middest of them that are gathered together in his Name Matth. 18.20 Happy are we if we be in the number of these few If such retchlesse men were left to themselves without any bridle of Law or feare of Superiour and authority of whom we spake before and suffered to doe what they pleased without any checke or controlment we should have our thinne Assemblies a great deale thinner and our streets and fields and houses and Ale-houses fuller-stuffed and thronged then our Churches And this may appeare hereby that notwithstanding we have Lawes and Magistrates and Officers and good examples of the chiefest and principall among us yet they are few a very few in comparison of the rest that are constant and conscionable in their hearing some if their presence and absence were ballanced together the waightier scole would be given to their absence and would waigh downe their presence as being found too light Others albeit they dwell neere enough are starting away at every turne and when they make shew of going to the Churche turne aside another way Others are more carefull to fill the body then to feed the soule who take every even the least occasion to feast with their friends forgetting the feast that God hath prepared in his house and not regarding it though they even starve their owne soules Others are gadding yea madding in a manner after every vanity and doe delight much more in the pleasure of the body then in the profit that commeth to the Spirit Others are weary of the Word as the Israelites that loathed Manna Numb 11.6 Others have hired ground and they must needs goe see it others have bought five yoke of Oxen Luk. 14.18 19. Matth. 22.5 and they must goe to prove them others must visit their Farmes or attend their Marchandise and yet every one must be holden excused though all set light by the Word and runne after their owne wayes like the guests in the Gospell that were bidden to the wedding and to the great Supper God sendeth out his Servants to invite them Come for all things are ready I have prepared my Dinner my Oxen and my fatlings are killed but they neglect the Lords sending to them and his calling of them But what followeth The Lord pronounceth Luke 14.24 I say unto you that none of those men which were bidden shall taste of my Supper These are they that are araigned as guilty of the neglect of heavenly things who will sometimes seeme to beare some affection to the house of God but partly their profits and partly their pleasures carry them another way of all which the Prophet speaketh Ier. 48.10 Cursed is he that doth the worke of the Lord negligently or deceitfully All these stand under this heauy curse of the Lord and therefore I counsell them to looke to it betimes to seeke the Lord while he may be found and to meet him by unfained repentance while he is here Lastly Contempt of the Word another hinderance to the Kingdome touching the contempt of the Word who seeth not how common it is which notwithstanding is the top of impiety and that many have filled the measure of their sinnes till it be full that the cry of them is come up to heaven If any aske the cause I answer Our great negligence and generall coldnesse have brought this evill upon us and God doth hereby in his deepe and yet just Iudgement revenge our carelesnesse in his Service by giving us over into all prophanenesse The Word of the Lord by which wee shall all be judged at the last Day is so farre from holding men in awe and from having their lives and hearts in subjection that they reject it from them as a needlesse thing and regard it no longer The Minister may teach what he will and threaten as long as he list but these Gallants like Gallio in the Actes of the Apostles Acts 18.17 care for none of those things The time hath beene when the Word hath beene reverenced even by such as were not converted by it nor transformed into the obedience of it yet it hath held them in some awe but now in these our dayes loosenesse and licenciousnesse have generally prevailed in every place and sinne is growne to such an head and height as if the Word were but a Scare-crow and all Religion but a fable We are come to this passe to mocke at zeale and Religion and to contemne the
godlinesse and honesty Ier. 29.7 So the Prophet chargeth the Captives of the people Ier. 29.7 Seeke the peace of the City whither I have caused you to be carried away Captives and pray unto the Lord for it for in the peace thereof shall yee have peace Fourthly it is their duty that are seruants to make wise choise of their Masters and Governours where they may be soberly gouerned and godlily instructed But what do such for the most part hunt after and under what roofe will they rest Doubtlesse in their choise they regard nothing they ayme after nothing but where they may serve for greatest wages where they may make most gaine profit and worldly commodity where they finde most liberty and where they may speake as they list doe as they list and live as they list Nay they affect and preferre above all other the houses of prophane persons where themselues may live as prophanely also without feare of God or man and without checke and controlment that it may be said like master like seruant which notwithstanding is the common but corrupt custome of the common sort who have more care to provide for the body than for the soule But they have chosen the better part who are carried with a desire and love of godlinesse where they may learne the best things that shall not be taken from them remembring that 1 Tim. 6.6 1 Tim. 6.6 Godlinesse is greate gaine if a man be content with that he hath True it is there may be one Lot in Sodome one Ioseph in Pharaohs house one Rahab in Iericho one Paul in the ship and one Obadiah in Ahabs Court but this is very rare and falleth out seldome For where the heads of the family be prophane what shall ye see in the rest of the household but Prophanenesse Worldlinesse Wantonnesse Drunkennesse brawling and contention Where they be lukewarme it may be observed that their children and seruants for the most part that attend upon them are Neuters neither fish nor flesh neither hote nor cold such care not which end goe forward where they be faithfull and zealous zeale will oftentimes be found in the lowest seruant that looketh to the doore Act. 12.5.14 as we see in Rhoda who reioyced to heare Peters voyce and was glad to carry that newes when he was brought out of prison for whom prayer had beene made by the Church without ceasing to God 7 And he caused it to be Proclaimed and published through Nineveh by the decree of the King and his Nobles saying Let neither man nor beast heard nor flocke tast any thing let them not feede nor drinke water 8 But let man and beast be covered with sackcloth and cry mightily unto God yea let them turne every one from his evill way and from the violence that is in their hands The example and precedency of the King hath beene considered in the former verse His repentance was the repentance of all the rest and his humiliation was the laying of the threatning to heart by all the rest For they followed his example and he knew that repentance was the only meanes to appease the wrath of God Now touching the Kings edict he consulteth with his Councell or Nobles joyntly together they publish a decree the summe whereof is that there should be fasting and prayer 1 King 12.6 2 Sam. 16.23 declared by the reason vers 9. Who can tell if God will turne from his fierce wrath that we perish not Here are sundry points offered that might be handled that the King had his Councell without whose advise direction he would do nothing This hath ever beene the manner of Princes to have their wise Councell about them in regard of the waightinesse of their charge Two eyes see more then one and two eares heare more then one In this respect Solomon teacheth that two are better then one and so have a greater fruit of their labours Besides the dangers are greater if they erre and goe astray their errors are oftentimes irrevocable and had I wist commeth too late But because this better fitteth another place I will passe it ouer And touching fasting it selfe I have spoken of it before and therefore I passe that also Onely it may seeme strange that the commandement runneth indifferently to man and beast that they must be covered with sackcloth and fast and that man and beast must cry mightily unto God For some may say seeing these things may seeme strange what have beasts to doe with repenting and turning to God have they or can they sinne The good Angels the Devils the beastes cannot repent Why the bruit beastes are commanded to fast The elect Angels neede it not the Devils cannot the beastes are not capable of it This then was not commanded for the beasts sake but to stirre up the Ninevites themselues the more when they should heare the crying of children the neyghing of horses the lowing of bullockes the bleating of sheep all making lamentation and all sending up their cries to heaven themselues might be provoked to double their owne mourning who were the causes of all the other The common danger it selfe might seeme all-sufficient to provoke the people to this humiliation but besides this they had the example of the King and his Councell the force of an edict or proclamation yea the very sight and hearing of the beasts put them in minde of their duty Doct. We must use all occasions to stirre up our selues to repentance Thus they must take all occasions to stirre up themselues to turne every one from his evill wayes This teacheth that we have all neede to use all meanes and take all occasions to stirre up our selues and one another to repentance and amendment of life and all little enough yea too little Hereunto come the many warnings and jnvitations to godlinesse found every where in the word of God as do charger us to remember to take heed to come to looke to our selues and such like Deut. 4.23 Luk. 11.34 Psal 34.11 And no marueil For we have neede to be often put in remembrance of our duties Exod. 20.8 Deut. 9.7 Eccl. 12.1 1 Tim. Reason 1 1.15 3.1 4.9 6.17 2 Tim. 4.1 What meane these so often caveats and Commandements but to teach us that we have great neede to be stirred up to all good things Secondly we are very dull and untoward to all good things To evill we neede no teacher nor instructer nor inciter we are forward enough and too forward but to good we are backward and have neede of spurres We are by nature slacke and untoward to that is good Hence it is Iob 11.12 that man by nature is compared to a wilde Asses colt Iob. 11. Vaine man would be wise though man be borne like a wilde Asses colt that is untamed and untractable Ier Ier. 2 24. 2. to a wild asse used to the wildernesse that snuffeth up the winde at her pleasure
Thirdly it is a very difficult and hard worke to attaine to any good Vertue is planted groweth upon the top of an high hill it is painfull to climbe up unto it or upon a steep rocke to which we can hardly ascend we shall be driven to creepe up on all foure 1 Sam. 14.13 as Ionathan and his armour-bearer did to the garrison of the Philistims This is that which the wise Solomon teacheth Pro. 15.24 The way of l fe is above to the wise that he may depart from hell beneath Hence it is also Psal 15.1 Phil. 3.19 Col. 3.1 that the Rrophet David compareth heaven to an high hill Psal 15.1 We should clime and get up nearer and nearer unto it euery day So our Saviour teacheth that the way to life is narrow Math. 7.14 and the gate strait it is not wide and broad as the path that tendeth to death and therefore much striving and strugling much fighting and wrastling is needfull for us Math. 11.12 that the kingdome of heaven may suffer violence and the violent take it by force The way is onely one that leadeth to life and we must make straight steppes unto it but the by-pathes and crooked lanes and crosse turnings that tend to death are many nay infinite This instructeth us to admonish one an other Vse 1 to consider one an other to provoke to love and to good workes to exhort one an other and so much the more Heb. 10.24.25 because we see the day approching This the Saints have practised thus the Prophet foretelleth it should be in times of the Gospel under the kingdome of Christ Esay 2. Esay 2.3 Mic. 4. â— many people shall goe and say Come let us goe up to the mountaine of the Lord to the house of the God of Iacob he will teach us his wayes and we will walke in his pathes So the Apostle chargeth us to exhort one an other to reprove and comfort We see in the things of this life how ready men are to helpe one another and to doe good to the body nay we are commanded to shew our love and compassion to the beast yea of our enemy Exod. 23.5 If he lye downe under his burden wilt thou forbeare to lift him up thou shalt surely helpe him up how much more then should we doe good to the soule which is more precious than the body and further him in the matters of salvation which are of more worth a thousand times than a temporal possession Especially this duty is to be performed by parents and masters that are bound by a nearer and straiter band to their families than others are and so are charged with the same in a double respect and generally it is required of all to keepe watch and ward over others for their good For they that are truly religious must approve themselues to be so by seeking to draw others thereunto Where true religion possesseth the heart of a man The properties of true religion there also cannot but be a desire kindled and inflamed to bring others to it also This is not onely as a good tree that bringeth forth good fruit but it is also as a fire which having matter to worke upon will send forth light and heat to comfort and refresh others And who is he that knoweth and considereth from what misery he is delivered and to what freedome from sinne and Satan he is brought that can be so unthankfull to God and so mercilesse and hard-hearted to his brethren as to rest contented in his owne happinesse and be altogether carelesse to give glory to God for his happinesse Cant 1.4 Iam. 5.19.20 and to testifie his love to his neighbour and desire to pull him out of the state of damnation and make him partaker of the inheritance in the heavenly places We see in the examples of the Disciples how diligent they were so soone as they were brought to Christ to perswade draw others to the knowledge and feare of God When Andrew was brought to Christ he never rested till he had found his brother Simon Ioh. 1.41.42 and sayd unto him We have found the Messias and he brought him to Iesus and when the Lord Iesus had called Philip and willed him to follow him Philip findeth Nathaniel and sayd We have found him vers 45.46 of whom Moses and the Prophets did write come and see him The like also we see afterward in the woman of Samaria when once Christ had touched her heart and given her to drinke of the fountaine of living waters springing up into everlasting life she could not rest her selfe contented therewith to be partaker of so great a benefit alone Ioh 4.29 but shee lest her waterpot and ranne into the City and called them out to tast of those waters whereof she had drunke Indeed he asked of her but he gave unto her waters of life Let us be therefore like to those Lepers who being almost affamished and ready to dye and finding a rich booty meat and drinke silver and gold in great abundance would not nay could not keepe such a benefit long to themselues but they accused themselues and reproved one another 2 King 7.9 saying We doe not well this day is a day of good tidings and we hold our peace if we tarry till the morning some mischiefe will come upon us now therefore come that we may tell it abroad So when God in great mercy hath opened himselfe unto us which is better than to find siluer and gold should we then hide his mercy as the unfaithfull seruant did his talent and not rather put it out to the exchangers Math. 25.27 that the Lord at his comming might receive his owne with usury And should we not say with those Lepers This day is a day of good tidings and should we hold our peace and not communicate this good to others This is the charge that the Lord layd upon Peter Luk. 22. I have prayed for thee Luk. 22.32 that thy faith faile not when thou art converted strengthen thy brethren Thus the sheepheards after the Angels were departed into heaven encouraged one another to see the thing that was come to passe and to make that knowne abroad in the City which the Lord had made knowne to them in the field Luk. 2 1.5 Secondly it reproveth sundry sorts that offend against this doctrine First such as shake off this duty The first reproofe as too heavy a burthen from their owne shoulders and lay it upon the Ministers of the word and it is posted over from one to another as Adam laid the blame vpon the woman and the woman upon the Serpent whereas every private man ought to be a meane according to his calling to perswade others to the hearing of the word that they might be saved If every one would perswade himselfe that it is his duty to perswade others then would the Church be enlarged